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CIHM/ICMH 

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la  dernlAre  page  qui  comporte  une  telle 
empreinte. 


The  last  recorded  frame  on  each  microfiche 
shall  contain  the  symbol  ^»>  (meaning  "CON- 
TINUED"), or  the  symbol  V  (meaning  "END"), 
whichever  applies. 


Un  des  symboles  suivants  apparaltra  sur  la 
dernlAre  image  de  cheque  microfiche,  seion  le 
cas:  le  symbols  ^^  signifie  "A  SUIVRE",  le 
symbols  V  signifie  "FIN". 


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right  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrams  iiiustrate  the 
method: 


Les  cartes,  planches,  tableaux,  etc.,  peuvent  dtre 
filmAs  A  des  taux  de  reduction  diffirents. 
Lorsque  le  document  est  trop  grand  pour  Atre 
reproduit  en  un  seul  clichA,  11  est  fiimi  A  partir 
de  I'angle  supArieur  gauche,  de  gauche  A  droite, 
et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  n6cessaire.  Les  diagrammes  suivants 
iliustrent  la  mAthode. 


ata 


Btlure, 


3 


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1  2  3 


1 

2 

3 

4 

5 

6 

O  N 


APOSTOLIC  SUCCESSION. 


B  Y 


REV.  WALTER  WINDEYER, 


PASTOR   OF  THE   REFORMED   EPI8C0PAL   CHURCH, 


ST.  JOHN,  NEW  BRUNSWICK. 


M?' 


DOMINION    OF     CANADA. 


■*#P* 


■^^ 


PHILADELPHIA: 
JAMES  A.  MOORE,  PRINTER,  Nos,  1222  and  1224  SANSOM  STREET. 

m  7  6 . 


1  "A    Ltfii- 


■i^i-u^^l,'i.^-6s:^lJS,r-,  1.,^'tS'tki         I  *,5-i*]^  / 


APOSTOLIC    SUCCESSION. 


And  with  these  sayings  scarce  restrained  tliey  the  people,  that  they  had  not 
done  Stecrifice  unto  them.— ^r<«  xiv,  18. 


It  may  be  thought  an  ungrateful  task,  when  the  ministers 
of  the  Gospel  do  not,  in  some  instances,  enjoy  that  respect 
which  they  ought  to  receive,  to  attempt  to  ff '^srogate  from  the 
authority  which  may  be  imputed  to  them. 

But  such  is  the  glory  of  the  everlasting  Gospel,  that  it  is 
supported  only  upon  truth.  It  is  equally  injured  by  enthu- 
siasm on  the  one  hand,  and  by  contempt  on  the  other.  It 
must  therefore  be  the  wish  of  all  true  Christians  that  its 
ministers  be  viewed  in  their  just  light. 

That  the  ministers  of  the  Gospel  are  despised  by  many,  is 
no  evidence  that  they  are  not  esteemed  too  higlily  by  some. 
The  persons  in  our  text,  who  were  scarcely  restrained  from 
paying  divine  honors  to  two  of  this  character,  soon  after  this 
denied  they  were  honest  men,  and  stoned  one  as  unworthy 
of  life.  Now,  this  conduct,  in  both  instances,  was  from  the 
same  principle.  The  people,  in  their  applauses  and  persecu- 
tions, were  influenced  by  idolatry. 

In  the  beginning  of  our  subject  we  are  informed  that  Paul 
and  Barnabas,  being  persecuted  at  Iconium,  went  to  Lystra 
and  other  places  in  Lycaonia ;  that  while  at  Lystra  there 
sat  a  man  impotent  in  his  feet,  who  had  never  walked ;  that 
Paul  said  with  a  loud  voice,  "  Stand  upright  on  thy  feet,'^ 
and  he  leaped  and  walked  ;  that  the  people,  on  seeing  this, 
said  they  were  gods,  and  called  Barnabas,  Jupiter  ;  and  Paul, 
Mercuritis  ;  and  that  the  priests  of  Jupiter  brought  oxen  and 
garlands  to  the  gates  of  the  city  and  would  have  done  sacri- 
fice with  the  people;  which  when  the  Apostles,  Barnabas 


4  APOSTOLIC    SirCCESSION. 

and  ^aul,  heard  of,  they  rent  tlieir  (dothes,  and  ran  in  anionpf 
the  people,  crying  out,  "  Sir^i,  wliy  do  ye  these  things?  We 
also  are  men  of  like  passions  with  3'ou."  And  then  they  de- 
clared unto  them  their  office  and  doctrine;  and  with  these 
sayings.  Scripture  ohserves,  "  Scarce  restrained  they  the 
people,  that  they  had  not  done  sacrifice  unto  them." 

Xot  only  persons  in  lieathenism,  hut  those  who  profess  the 
faith  of  the  Gospel,  have,  in  many  instances,  paid  too  high  a 
deference  to  the  ministerial  character.  Thus,  Cornelius,  who 
was  a  devout  man  and  approved  of  God,  from  not  being  suf- 
ficiently acquainted  with  this  character,  fell  down  at  the  feet 
of  Peter,  and  worshiped  hira.  But  Peter  took  liim  up,  say- 
ing, "  Stand,  up ;  I  also  am  a  man." 

And  the  Apostle  John  (though  the  instance  be  not  exactly 
within  the  limits  of  our  subject,  yet,  as  it  confirms  the  fact, 
it  may  be  mentioned),  who  in  a  vision  saw  and  heard  many 
things,  fell  down  to  worship  before  the  feet  of  the  angel  who 
showed  him  these  things.  But  the  angel  said,  ^^  Sec  thou  do 
it  not, for  lam  th>/  fellow-servant,  and  of  thy  brethren  the 
prophets,  and  of  them  that  keep  the  sayings  of  this  book : 
worship  God." 

From  every  consideration,  and  from  every  example,  it  ap- 
pears to  be  the  daf>/  of  ministers  themselves,  when  persons, 
either  from  ignorance  or  partiality,  entertain  too  exalted  an 
opinion  of  them,  to  correct  the  iiiistake,  and  to  entirely  refuse 
the  undeserved  honor;  but  more  especially  when  it  implies 
idolatry. 

Our  subject  will  lead  us  to  consider  when  the  ministerial 
character  is  viewed  in  too  exalted  a  lifirht. 

As  I  design  to  vindicate  the  Christian  Church  from  the 
errors  of  the  present  day,  I  would  confine  myself  more  par- 
ticularly to  two  observations : — 

Ist.  It  is  an  erroneous  opinion  of  the  ministry  to  suppose 
that  any  order  of  men  now  in  the  Church  of  God  are  suc- 
cessors of  the  Apostles. 

2d.  That  it  is  an  erroneous  idea  of  the  authority  of  a 
minister  to  suppose  that  he  has  any  other  power  to  forgive 
sins  than  by  the  preaching  of  the  Gospel. 

I  will  state  first,  my  brethren,  that,  with  me,  you  are  some- 


ri 


APOSTOLIC    SUCCESSION.  5^ 

times  conscious  that  a  sentiment  is  erroneous,  witliout  i.loarly 
perceiving  tlie  reasons  of  the  fallacy.  As  tlie  mind  in  each, 
case  is  desirous  of  receiving  satisfaction,  and  as  the  proposi- 
tions hefore  us  are  of  great  importance,  let  us  consider  the 
reasons  upon  whicli  they  rest: — 

1st  observation.  That  it  is  an  erroneous  opiinon  of  the 
ministry  to  suppose  that  any  order  of  men  now  in  tlie 
Christian  Church  are  successors  of  the  Apostles,  is,  it  may 
be  thought,  a  deviation  from  our  subject;  since,  to  suppose 
that  any  men  are  successors  of  the  Apostles,  is  not  to  think 
that  they  are  divine.  But  to  exalt  a  person  in  one  degree 
above  the  station  in  which  he  is  placed,  is  to  err  in  tavor  of 
exalting  him  to  the  highest  degree;  and  particularly  in  thiL 
case,  as  tlie  persons  who  assert  that  they  are  successors  of  the 
Apostles,  maintain  that  they  are  in  similar  senses  the  suc- 
cessors of  Christ ;  therefore,  their  pretensions  may  be  viewed 
in  the  light  of  requiring  homage  from  men. 

Omitting  at  this  time  the  argument  which  is  often  adduced 
against  there  being  a  succession  of  Apostles,  from  the  con- 
sideration that  there  is  no  power  in  the  Church  of  God  to 
consecrate  an  Apostle,  which  is  evident  in  the  instances  of 
Matthias  and  Paul,  I  would  observe  :  That  it  is  pleaded,  as  a 
reason  for  the  succession  of  this  otfice,  that  Timothy  was 
ordained  Bishop  of  Ephesus,  Titus  of  Crete,  and  Epaphro- 
ditus  of  Phillipi.  It  is  said  that  these  persons  were  invested 
with  apostolic  powers,  because  there  is  mention  made  in 
some  instances  of  their  being  superior  to  Elders  or  Presb}-- 
ters. 

But  this  argument  proves  they  were  not  invested  with 
Apvystolic  powers;  for  the  evidence  that  they  were  superior 
to  Presbyters  is  not  so  certain  as  that  the  Apostles  were 
superior  to  them.  For  in  those  passages  in  which  their 
pretended  right  to  control  Presbyters  is  asserted,  the  apostolic 
right  of  the  Apostles  to  control  them  is  exercised.  Thus  the 
Apostle  Paul  says  to  Timothy,  "  Receive  not  an  accusation 
against  an  elder  or  presbyter,  but  before  two  or  three 
witnesses."  Here  the  command  is  positive,  ^^ Receive  not;'' 
whereas,  the  duty  enjoined  with  respect-to  the  character  of 
an  elder,  whether  he  were  a  deacon  or  an  equal,  may  be 


« 


APOSTOLIC    SUCCESSION. 


disputed.  Paul,  in  writing  to  the  Pliillipians,  says:  "I 
supposed  it  necessary  to  send  unto  you  Epaphroditus,  my 
brother  and  compatiion  in  labor,  but  your  apostle  " — which 
is  translated  messenger.  Here  is  a  name  opposed  to  abso- 
lute authority.  lie  is  called  brother.,  companion  and  apostle; 
and  yet  Paul  sends  him;  '■^ I  supposed  it  necessary  to  send." 
Could  Timothy,  and  Titus,  and  Epaphroditus  be  equal  in 
office  with  Paul,  and  yet  Paul  be  allowed  to  dictate  to  them; 
to  command  them  doctrines,  to  direct  their  mode  of  conduct, 
and  even  determine  the  jilaces  in  which  they  should  labor? 
Ratiier,  is  not  this  just  the  mode  in  which  the  bishops  of 
the  present  day  control  their  clergy?  If  those,  then,  who 
they  pretend  are  successors  of  the  Apostles  were  thus  under 
the  direction  of  the  Apostles,  they  were  no  more  apostles 
than  their  clergy  are  bishops.  If  Timothy  and  Titus  were 
not  equal  to  the  Apostles,  it  cannot  be  imagined  that  any  are. 

Further :  That  the  Apostles  have  no  successors  is  evident 
from  their  being  acknowledged  by  those  who  pretend  to  be 
their  successors  to  be  their  apostles. 

What  bishop  is  there,  as  high  as  he  has  ascended,  who 
does  not  think  himself  confined  to  the  directions  of  St. 
Paul,  equally  as  was  Timothy  ?  What  bishop  is  there  who 
does  not  take  the  writings  of  that  Apostle  as  the  theme  of 
his  exhortation,  and  enforce  what  he  inculcated? 

This  is  not  the  way  in  which  we  treat  our  equals.  Why 
are  not  their  own  assertions  doctrines^  if  St.  Paul  were  not 
superior  to  them?  He  wrote  his  epistles  in  the  character  of 
an  apostle;  many  of  them  are  prefaced  with  this  title.  In 
governing  themselves  by  the  doctrines  contained  in  the 
epistles,  they  acknowledge  St.  Paul  to  be  their  apostle  equally 
with  those  to  wliom  he  wrote.  How^  then,  can  they  pretend 
to  be  his  equals! 

Again :  That  the  Apostles  have  no  successors,  will  ap- 
pear, if  we  consider  that  there  is  no  place  on  earth  for  a  diocese 
which  is  not  occupied. 

In  Scripture,  mankind  are  divided  into  two  classes,  Jews 
and  Gentiles.  Each  of  these  has  apostles.  We  know  that 
the  Twelve  were  the  Apostles  of  the  Jews,  the  only  Apostles; 
for  they  shall  sit  on  twelve  thrones  and  judge  them.     It  is 


APOSTOLIC    SUCCESSION. 


likewise  said  that  Paul  is  the  A^  ostlc  of  the  Gentiles.  Of\ 
what  Gentiles?  If  of  those  only  who  lived  in  his  genera- 
tion, why/  is  not  this  mentioned?  If  he  be  not  the  Apostle 
of  all  the  Gentiles  in  all  ages,  irhy  have  his  writings  that  au- 
thority in  our  churches  ?  Wliy  do  we  receive  the  Epistles, 
and  directions  which  he  wrote  to  his  own  diocese  as  equally 
indispensable  to  us?  Why  do  not  we  neglect  his  writings, 
and  receive  the  will  of  God  from  our  own  bishops  only,  if 
St.  l*aul  be  not  our  Apostle?  If  iSt.  Paul  be  the  Apostle  of 
lis  and  of  all  the  Gentiles,  and  if  there  be  a  complete  pro- 
portion of  apostles  for  the  Jews ;  where  is  there  any  room 
for  a  bishop  who  claims  .ipostolic  succession  ? 

Further:  That  the  apostles  have  no  successors  will  ap- 
pear from  tfie  consequences  of  allowing  the  idea. 

To  say  that  the  apostles  have  successors  is  to  say  that  they 
have  the  right  of  ordination;  and  consequently  all  who 
preach  the  gospel  without  their  license,  or  attend  upon  this 
ministry,  are  schismatics  and  heretical.  And  what  is  this  but 
saying  that  the  whole  Church  of  Christ  on  earth  (the  only 
part  of  it  which  is  immediately  corrujit,  the  Papal  Church) 
IS  schismatic  and  heretical? 

There  was  a  time  when  the  power  of  the  Pope  »vas  scarcely 
disputed,  and  when  there  were  few  ordinations,  if  any,  but 
what  were  performed  by  him.  The  churches  which,  after 
this,  dispersed  from  him  he  excommunicated.  And  there 
is  no  church  on  earth  but  his  own  which  does  not  lie 
under  the  censure  of  his  bulls.  The  Protestant  Churches 
were  excommunicated  so  long  ago  that  all  the  present 
officers  in  those  Churches  received  ordination  after  the  decrees 
of  the  Pope,  and  from  those  whom  he  had  excommunicated. 
And  if  the  power  of  the  Church  to  revoke  be  equal  to  that 
of  confirming,  then  the  ordinations  in  the  Protestant 
churches  are  void,  and  all  those  Churches  are  schismatic. 
But  this  the  Anglican  Church  will  deny.  They  will  say 
that  a  power  which,  was  justly  given  cannot  be  unjustly 
taken.  That  if  their  bishops  were  properly  authorized, 
there  was  no  reason  for  their  being  divested  of  their  power, 
and  that  the  excommunication  of  the  Pope  was  of  no  avail. 

This  m  are  willing  to  allow.    But  this  concession  does  not 


'1 


8 


APOSTOLIC    SUCCESSION. 


r^mcihj  the  evil  as  it  respects  the  Christian  Church  at  large.  For 
it'  tlie  bisliops  of  the  Anglican  C/luircli  arc  successors  of  the 
Apostles,  then  those  wlio  dissent  from  them,  and  did  not 
"^eceice  ordination  from  a  papal  Bishop,  are  intruders  into  the 
office,  and  scliismatic  in  tlieir  denominations.  Let  us  trace 
tliis  sentiment  in  the  various  brandies  of  the  CHiristian 
Clmrch,  and  see  the  proitriety  of  it. 

Let  us,  tirst,  apply  it  to  the  Society  of  Friends,  a  denomina- 
tion which  is  the  most  opposed  to  Episcopacy  of  any  of  the 
Christian  Church.  For  while  the  Anglican  Communion, 
more  than  any  other,  looks  upon  the  mode  as  essential,  th" 
Friends,  more  than  any  other,  look  upon  it  as  vain. 

It  is  written  in  the  Hcri[)ture,  "  Thou  slialt  smite  the 
shepherd,  and  the  sheep  shall  be  scattered;"  which  plainly 
implies  that  it  is  just  to  judge  of  a  ministry  by  those  who 
attend  on  that  ministry,  and  whose  sentiments  and  conduct 
correspond  with  it.  The  piety  of  the  Friends,  and  their  con- 
scientious example,  are  evident  to  all.  Should  you  ask  them 
whether  they  believe  in  Christ,  from  thousands  you  would 
have  the  reply  that  they  did. 

Upon  the  principles  of  the  gospel,  then,  all  who  acknowledge 
the  gospel  must  believe  them  to  be  Christians  ;  for  it  is  explicitly 
and  repeatedly  asserted,  that  he  who  believeth  on  the  Son 
shall  be  saved. 

How  did  these  persons  become  Christians  ? 

How  did  they  hear  of  Christ  ? 

Did  they,  contrary  to  the  intimation  of  Scripture,  hear 
without  a  preacher  ? 

Have  they  been  saved  aside  from  the  divine  establishment; 
that  is,  aside  from  the  foolishness  of  preaching  ?  Yet  many 
of  them  never  heard  an  Episcopalian  preacher. 

Rather,  do  not  their  doctrines  and  practice  correspond  with 
the  sentiments  of  their  ov^ii  preachers  ? 

To  proceed  from  the  Friends,  there  are  the  Methodists 
and  the  Baptists,  in  their  various  orders.  The  Presbyterians^ 
in  their  extensive  jurisdiction,  and  the  Congregationalists,  in 
their  innumerable  societies.  Shall  we  call  all  these  schis- 
matics, and  deluded  in  their  sentiments,  and  false  in  their 
practice  ? 


T 


APOSTOLIC    Sr("CESfJI(»N. 


si 

•i 


is- 
ir 


WliJit  roasoti  is  tliore  for  it  ? 

Do  tlioy  not,  witli  tlie  Ejiisropal  orders,  ackiiowlctlgo  One 
God? 

T>o  tliey  not  possess  tlie  same  Saviour ;  an<l  do  tliey  not 
believe  in  tlie  same  Spirit? 

Do  they  not  receive  the  ^ame  Scriptures  as  the  word  of 
God,  and  declare  their  belief  in  tiie  same  conditions  of  sal- 
vation;  viz.,  repentance  and  faith,  with  fruits  worthy  ot 
them  ? 

Why,  then,  shouhl  we  pay  that  the}'  arc  not  truly  rt'liirious? 

But  in  favor  of  whom  are  we  urged  to  make  this  conces- 
sion ? 

In  favor  of  those  who  have  more  of  the  Spirit  of  C/rrist?  la 
favor  of  those  who  attend  more  devoutly  divine  worshi[>; 
who  exercise  a  more  extensive  charit}',  and  whose  system  of 
doctrines  and  government  is  more  free  from  human  forms 
and  ceremonies  ?  If  the  Anglican  Communion  be  not  supe- 
rior to  some  others  in  either  of  these  respects,  to  deny  that 
the  others  are  truly  Christian  is  to  give  up  the  pov.-er  of 
religion  to  the  form  of  it.  If  we  give  heed  to  the  practice 
of  religion,  the  evidences  of  piety  are  as  conspicuous  in  vari- 
ous other  denominations  as  in  that  of  the  Episcopacy.  The 
person,  tlierefore,  who  calls  the  practice  of  such  dissenters 
hypocrisy,  and  their  sentiments  a  delusion,  must  contradict 
the  truth  of  relis^ion,  and  sin  asrainst  the  lisiht  of  heaven. 

The  argument  from  this  point  is,  if  the  various  denomina- 
tions in  the  Church  which  do  not  enjoy,  as  rninisfcrs,  pretended 
successors  of  the  Apostles,  ex'.iibit  an  evidence  of  Christianity, 
and  if,  in  this,  they  act  consistently  with  their  nihustry, 
then  their  ministry  has  received  ordination,  and  consequently, 
there  are  no  successors  of  the  Apostles. 

Again  :  That  the  Apostles  have  no  successors,  will  be  fully 
proved  if  we  reflect  that  there  has  been  a  necessity  for  per- 
.sons  to  receive  ordination  fr  a  others  besides  those  who  pre- 
tend to  be  the  successors  of  ilie  Apostles. 

Was  there  not  a  necessity  for  the  Churcli  of  England  to 
dissent  from  the  Papal  ? 

Doubtless  there  was. 

Happily   for  the   Anglican   Cliurcli   there  were    several 


10 


APOSTOLIC    SUCCESSION, 


.a 


bishops  who  dissented  likewiss,  and  consequently  it  pos- 
sessed the  power  of  ordination. 

Wherefore,  permit  me  to  ask,  was  there  not  a  necessity 
for  other  bodies  to  dissent  from  the  Episcopal  Church  of 
England? 

What  were  the  reasons  of  this  dissension  ?  Wat;  it  owing 
to  pride  ?  To  any  ambitious  intention  of  exalting  themselves? 
Or,  to  u  temper  of  disobedience  to  religions  in  civil  govern- 
ment ? 

Rather,  was  it  not  owing,  in  several  instances,  to  their  hav- 
ijig  enlightened  consciences,  which  would  not  allow  tliem  to 
sacrifice  their  religious  rights  to  human  policy ;  and  to  con- 
nect with  the  doctrines  of  Scripture  the  commandments  of 
men : 

Without  adducing  any  instances  in  support  of  this  from 
the  history  of  the  various  dissensions,  I  would  ask  whether, 
i  v'cn  within  the  memory  of  persons  now  living,  a  man  could 
receive  ordination  from  t)ie  Church  of  England  without  sub- 
mitting to  human  assertions  as  to  doctrines  of  Scripture  ? 

When  circumstances  are  such,  it  is  the  duty  of  a  people 
■either  to  submit  their  consciences  to  human  rules,  or  to  be 
destitute  of  the  ordinances  of  the  Gospel,  or  to  have  a  min- 
ist-y  upon  their  own  principles. 

To  neglect  the  ordinances  of  the  Gospel  cannot  be  a  duty. 

To  resign  our  religious  liberty  to  human  policy  must  be 
a  sin. 

And  therefore  there  has  been,  and  is  a  necessity  for  per- 
sons to  receive  ordination  from  others  besides  Episcojyal 
hishop-'i,  and  consequently  there  are  no  successors  to  the 
Apostles. 

When  I  say  that  the  Apostles  have  no  succesi  ^rs,  I  do 
not  mean  that  their  characters  are  in  no  respect  represented. 
Tiie  powers  which  the  true  miniiters  of  the  Gospel  possess 
were  once  enjoyed  by  them,  and  have  \  jen  conveyed  down 
by  God  as  he  hath  pleased.  In  this  sense,  the  character  of 
Christ  is,  in  some  respects,  represented.  But  my  meaning- 
is,  that  as  there  is  one  Lord  Jesud  Christ,  so  there  are  twelve 
Apostles,  and  one  apostle  of  the  Gentiles;  aad  that  all 
succeeding  officers  in  the  Church  are  inferior  to  them  at  lead 


APOSTOLIC    SUCCESSION. 


11 


one  order,   and   consequently,   cannot   pretend  to    be    their 
successors. 

I  say  this,  not  from  any  envy  or  dislike  to  the  idea  of 
that  superiority  whicli  Episcopal  bishops  claim,  considered 
in  itself,  for  I  acknowledge  tlie  same  superiority  in  the 
writings  of  St.  Paul  and  the  other  Apostles,  and  in  the 
character  of  Christ. 

Let  me  now  call  your  attention  to  the  second  observation 
in  our  subject.  That  it  is  an  erroneous  idea  of  the  authority 
v)f  a  minister  to  suppose  that  he  has  iany  other  power  to 
forgive  sins,  than  by  jyreachimj  the  Gospel, 

The  doctrine  of  absolution,  as  it  is  mistakenly  inculcated, 
is  founded,  by  those  who  maintain  it,  upon  the  words  of 
Christ  to  his  disciples  recorded  in  St.  John's  Gospel,  xx,  23. 
"Whosesoever  sins  ye  remit,  they  are  remitted  unto  them, 
and  whosesoever  sins  yo  retain,  they  are  retained."  I  shall 
not  say  that  this  commission  has  respect  to  all  true  ministers 
of  the  Gospel,  equally  as  it  had  to  the  Apostles.  But  it  is 
my  design,  in  this  part  of  m}'  subject,  to  consider  the  mean- 
ing wlxich  it  must  have  had  as  it  referred  to  the  disciples. 

That  it  did  not  imply  a  right  to  pronounce  upon  any 
person  absolute  forgiveness,  wen  with  conditions  supposed, 
will  appear,  if  wc  reflect, 

1st.  That  no  one  but  God  is  acquainted  with  the  heart. 
It  is  mentioned  vs  being  an  attribute  of  his  nature,  that  he 
searcheth  the  heart,  and  trieth  the  reins  of  the  children  of 
men.  To  forgive  sins  absolutely,  necessarily  presupposes  a 
knowledge  of  the  heart,  and  includes  more  than  this  knowl- 
edge. 

That  the  Apostles  did  not  know  the  heart  (not  to  multiply 
proofs),  is  evident  from  the  writings  of  St.  Paul.  He  sup- 
posed tlhat  some  among  the  Galatians  were  Christians.  But 
after  some  time,  he  wrote  to  them  in  these  words :  "  I  stand 
in  doubt  of  you;  I  am  afraid  of  you,  lest  I  have  bestowed 
upon  you  labor  in  vain.  I  travel  in  birth  again  until  Christ 
be  formed  in  you." 

But  if  the  Apostles  did  not  know  the  heart,  no  one  after 
them  can  pretend  to  this  wisdom;  and,  therefore,  the 
authority  to  forgive  sins  has  ceased. 


M\ 


M 


12 


.APOSTOLIC    SUCCESSION. 


II. 


ll 


2d.  That  tlie  commission  is  not  to  be  taken  in  this  mean-- 
ing  will  appear,  if  we  consider  that  there  is  7io  token  gkeiiy- 
by  which  a  ministor  can  determine  when  a  person  is  a  proper 
subject  of  for£:iveness. 

To  say,  that  when  a  person  repents,  he  is  to  be  forgiven^ 
is  not  answering  the  difficulttj  in  this  objection ;  for  it  is  im- 
possible to  determine  when  a  person  has  repented.  The 
Apostles  were  unable  to  determine  this,  as  appears  from  the 
writings  of  St.  Paul  already  quoted.  lie  douhtcd  the  Gala- 
tian  converts.  It  is  necessary,  therefore,  in  order  that  a 
power  of  absolution  may  be  exercised,  that  there  be  some 
sensible  token  by  which  it  mtiy  be  known  who  is  a  proper 
subject  of  the  rite.  And  we  find,  that  in  the  Papal  Church, 
where  this  doctrine  is  the  most  grossly  abused,  they  do 
require  a  sensible  token.  Thus  they  decree  penance  before 
foro:ivenoss.  And  where  the  officers  in  the  Church  are 
avaricious,  and  look  upon  money  as  the  greatest  good,  they 
bestow  absolution  upoi  receiving  this.  If  a  person  cannot 
be  forgiven  without  repentance,  and  if  it  cannot  be  known 
when  a  person  does  repent,  then,  in  order  that  a  minister 
may  pronounce  absolution,  it  is  necessary  for  him  to  know, 
bi/  some  sensible  token,  when  repentance  is  exercised.  As 
there  is  no  such  token  appointed  by  God,  the  commission  of 
our  Lord  did  not  convey  a  right  absolutely  to  forgive. 

3d.  That  it  implied  no  such  power  will  appear,  if  we  con- 
sider that  the  exercise  of  it  would  be  inconsistent  with  other 
duties  which  are  enjoined  upon  us.  We  are  commanded,  in 
Scripture,  to  love  our  neighbor  as  ourself.  Not  knowing  the 
heart,  we  are  commanded  to  make  presumptions  in  its  favor, 
and  to  forgive  our  enemies.  We  are  commanded  to  exercise 
that  charity  which  liopeth  all  things,  which  believeth  all 
things,  and  which  covereth  a  multitude  of  sins.  We  know 
that  no  person  can  be  forgiven  of  God  w^ho  does  not  truly 
repent.  If  a  minister  be  under  obligations  to  forgive  many 
who  do  not  repent,  his  absolution  cannot  surely  be  confirmed. 
Should  it  be  said  that  a  minister  is  under  obligation  to  exer- 
cise charity,  and  forgive  as  a  Christian,  but  he  is  not,  as  a 
minister,  it  may  be  answered,  that  there  is  no  reason  for 
such  a  distinction;  and  to  suppose  that  a  person  must  forgive 


APOSTOLIC    SUCCESSION, 


13 


Hohm  his  forgiceness  can  be  of  no  avails  and  that  he  must  not 

forgive  when  the  act  would  he  efficacious,  is  equally  absurd 
i  as  to  think  that  a  person  must  not  he  charitable  till  he  lias 

money  to  bestow,  and  then,  that  it  would  be  a  sin  to  gice. 

4th.  That  the  power  to  forgive  sins  cannot  be  taken  in  an 
.  absolute  sense,  is   further  evident,  from  the  fact  that  the 

Apostles  never  exercised   it.     That  they  did  not,  we  may 
.presume  from  there  not  being  the  least  shadow  of  evidence 

in  8U[>port  of  a  contrary  supposition.     Though  many  sinners 

•  came  to  them  desirous  of  being  saved,  yet  they  never  pre- 
tended to  pardon  their  sins;    but  directed  them  to  repent 

•  and  believe  in  the  Lord  Jesus  Christ  if  they  woukl  have  life, 
or  have  a  full  remission  of  sins.  Thus  it  was  at  the  time  of 
Pentecost;  thus  it  was  in  the  case  of  the  Jailor;  and  thus  it 
was  in  instances  too  numerous  to  be  here  repeated.  If  the 
Apostles  had  possessed  the  power  to  forgive  sins,  they  doubt- 

•  less  would  have  exercised  it.  But  though  we  hear  of  their 
preaching  Jesus  Christ  and  Him  crucified  to  a  great  part  of 
the  world,  though  we  hear  of  their  baptizing  many,  yet  we 
do  not  reid  of  their  pronouncing  absolution,  no,  not  in  one 
instance. 

Having  considered  what  was  not  the  sense  of  the  charge 
which  our  Lord  delivered  to  his  disciples,  let  us  now  attend 

•  to  its  true  meaning. 

Our  Lord,  just  before  his  ascension,  according  to  St.  Mark's 
gospel,  said  to  his  disciples,  "Go  ye  into  all  the  world,  and 

•  preach  the  gospel  to  every  creature."  "He  that  believeth 
and  is  baptized  shall  be  saved;  and  he  that  believeth  not 

'  shall  be  damned." 

And  according  to  the  gospel  of  St.  John,  he  said,  "As  my 

Father  hath  sent  me,  even  so  eend  I  vou.     And  he  breathed 

on  them  and  said,  Receive  the  Holy  Ghost."     And  he  said, 

'  "Whosesoever  sins  ye  remit,  they  are  remitted  unto  them ; 

and  whosesoever  sins  ye  retain,  they  are  retained." 

That  our  Lord,  in  saying,  ^^whosesoever  sins  ye  remit,  they 
■  are  remitted,  had  reference  to  their  preaching  the  gospel,  is 

•  evident,  since,  in  preaching  the  gospel  they  would  fulfill  that 
mission  upon  which  Christ  sent  them,  "  Go  ye  and  teach  all 
•jiations,  baptizing  them."     That  it  had  reference  to  this  is 


14 


APOSTOLIC    SUCCESSION. 


evident,  since  in  preaching  the  gospel  they  would  eithei- 
absolve  or  condemn  the  world. 

You  are  sensible  that  a  conditional  assCition  i%  if  the- 
condition  be  fulfilled,  a  positive  assertion. 

As,  for  instance,  if  you  say  to  me  that  if  my  eyes  are 
open  I  see  the  light,  if  my  eyes  be  open  it  is  saying  that  I 
do  see  the  light.  And  thus,  if  I  say  to  you,  that  if  you- 
repent  of  your  sins  you  shall  be  forgiven,  it  is  saying  if  you 
do  now  repent  you  are  already  forgiven. 

This  was  the  absolution  which  Christ  intended.  He  told 
his  disciples  upon  what  conditions  sins  would  be  remitted. 
He  charged  them  to  preach  this  to  the  world.  He  breathed 
on  them  and  said,  "  Receive  the  Holy  Ghost,"  that  they 
might  not  err  in  their  doctrines,  and  that  they  might  be 
qualified  to  preach,  and  then  he  said  to  them,  "Whoseso- 
ever sins  ye  remit,  they  are  remitted,"  to  confirm  the 
certainty  of  the  doctrine  wliich  he  had  commanded  them  to 
declare. 

It  is  to  be  remarked  that  the  Apostles  were  to  preach  a 
new  doctrine,  and  many  would  not  believe  that  sins  would  be 
forgiven  upon  repentance;  or,  that  they  would  be  retained  by 
unbelief;  and  others  might  doubt  of  the  certainty  of  it. 
The  Saviour  tells  them  to  declare  it,  and  that  whosesoever 
sins  they  thus  remit  shall  be  remitted,  and  whosesoever  sins 
they  retain  shall  be  retained. 

That  this  was  the  only  absolution  which  the  Apostles  did 
give  we  must  conclude^  since  this  was  the  absolution  which 
the  Apostles  did  give.  We  find  it  declared  throughout  their 
writings,  that  he  that  believeth  and  is  baptized,  or,  so 
believeth  as  that  he  is  sanctified,  shall  be  saved;  and  he 
that  believeth  not  shall  be  damned. 

And,  indeed,  it  would  be  a  great  undertaking  to  attempt 
to  selact  one  in  ten  of  the  instances  in  which  the  Apostles 
fulfilled  their  commission  of  forgiving  and  retaining  sins  by 
declaring  this. 

But  it  may  be  aske«l,  if  persons  are  forgiven  by  God  m 
consequence  of  faith  in  Christ,  with  what  propriety  did  Christ 
say  to  his  disciples,  "  Whosesoever  sins  ye  forgive  V  I  answer,, 
with  the  strictest  propriety ;  because  the  doctrine  of  forgive- 


APOSTOLIC    SUCCESSION. 


15 


ness  was  to  be  declared  only  by  them,  or  from  them.  That 
it  18  not  known  in  any  other  method  will  appear,  if  we 
consider  the  strict  regard  which  God  has  ever  paid  to  the 
office  of  the  ministry.  Thus,  when  Cornelius  was  heard  in 
his  prayer  and  accepted  in  his  alms,  and  an  angel  was 
sent  to  him,  this  angel,  instead  of  instructing  him,  com- 
manded him  to  call  Peter,  who  was  then  distant  several 
days'  journey,  and  to  hear  from  him  his  duty. 

From  the  Apostles  only,  and  from  Luke  who  labored  with 
them  in  the  ministry,  have  we  an  account  of  the  life  of 
C^'hrist,  and  of  his  doctrines,  and  of  the  duties  which  were 
incumbent  on  his  Apostles  and  their  discourses. 

Every  one  who  is  called  to  preach  the  Gospel  has  author- 
ity to  declare,  "  he  that  believeth  and  is  baptized  shall  be 
saved."  71iis  is  an  absolution  or  condemnation  which  each 
one  must  have  read  for  himself,  who  has  perused  the  Scrip- 
tures. It  is  an  absolution  or  condemnation  which  is  ever 
passed  upon  each  individual  person;  and  the  whole  world  is 
either  acquitted  or  condemned  by  it,  since  the  Scriptures 
Jiaoe  gone  out,  or  will  (jo  out  into  all  the  earth,  and  their  voice 
unto  the  ends  of  the  world,  and  the  message  of  Preachers 
of  the  Gospel  is  that  only  which  the  Scriptures  declare. 

If  the  doctrine  of  positive  absolution  cannot  be  supported 
upon  the  passage  of  Scripture  which  has  been  considered,  it 
is  imposf<H)le  that  it  should  be  vindicated  from  any  other. 
This  the  partisans  of  the  doctrine  will  allow.  And  that  it 
cannot  be  supported  upon  that  Scripture  is,  I  think,  as  evi- 
dent as  the  light.  "  And  with  these  sayings  scarce  restrained 
they  the  people,  that  they  had  done  sacrifice  unto  them." 

As  a  conclusion  of  the  subject,  I  would  call  your  attention 
to  a  few  brief  remarks : — 

1st.  It  is  an  erroneous  opinion  of  the  ministry  to  suppose 
that  any  order  of  men  now  in  the  Church  of  Christ  are  suc- 
cessors of  the  Apostles.  What  then  shall  we  say  of  those 
who  pretend  to  be  in  the  place  of  the  Apostles  ? 

"When  a  person  pretends  to  be  superior  to  those  who  are 
equal  to  him  in  the  sacred  office,  and  claims  the  right  to 
control  those  who  are  not  more  fallible,  and  perhaps,  not 
more  illiterate  in  Scripture  than  he,  then  he  exalts  himself 


16 


APOSTOLIC    SUCCESSION. 


%l6a 


IM 


above  what  is  evidently  the  highest  present  rank  in  the 
Church.  What  can  we  say  of  him,  but  that  he  lords  it  over 
God's  heritmje?  that  he  is  an  intolerable  Master,  reaping 
where  he  has  not  sowed,  and  gathering  where  he  has  not 
strewed ;  and  that  so  certainly  as  Paul  will  be  confirmed, 
and  the  twelve,  in  their  Apostleship  over  the  Gentiles  and 
Jews,  so  certainly  this  person  will  be  reduced  to  the  order 
from  which  he  has  exalted  himself,  and  to  which  he  belongs. 

2d.  From  the  subject,  we  learn  the  great  importance  of 
faith  as  a  doctrine  of  the  Christian  Church. 

Our  blessed  Lord,  when  he  was  about  to  leave  the  world, 
reduced  the  whole  gospel  to  two  points.  "  He  that  believeth 
and  is  ba[)tized,  shall  be  saved;  and  he  that  believeth  not, 
shall  be  damned."  He  mentioned  Baptism,  in  addition  to  its 
literal  meaning,  to  show  that  it  must  be  n,  faith  yf\\\c\\  purifies 
the  heart.  Thfese  doctrines  he  commanded  his  disciples  to 
preach.  By  these  the  world  w411  be  either  ai^quitted  or  con- 
demned. By  these  mankind  are  absolved  or  condemned  at 
this  time. 

Upon  the  single  article  of  faith,  such  a  faith  as  is  implied 
in  Baptism,  hangs  the  fate  of  the  universe.  Shall  we  not 
consider,  then,  whether  our  sins  he  absolved,  or  whether  they 
be  retained;  retained  by  this  doctrine,  and  consequently  re- 
tained in  heaven  ? 

3d  Are  there  no  successors  to  the  Apostles  in  the  Church? 
And  is  there  no  authority  in  any  minister  to  forgive  sins  but 
by  preaching  the  Gospel  f  Hence,  let  us,  my  Christian  friends, 
be  induced  to  stand  fast  in  our  liberty,  and  to  maintain  that 
form  of  doctrine  which  was  delivered  to  the  saints,  and  which 
has  been  delivered  to  us. 

Let  ui  not  be  disturbed  in  mind  at  names,  at  unseemly 
names.  Let  us  not  be  discouraged,  if  we  be  represented  as 
schismatics,  or  even  as  heretics.  Let  them  call  us  what  they 
please.  We  will  hold  fast  to  the  truths  contained  in  the 
Oospel,  and  will  have  no  fear  what  man  can  do  unto  us. 


,-.*■. 


ft 


